Professional Documents
Culture Documents
T Eschke
T Eschke
One thing is clear: the Middle Ages could not live on Catholicism, nor could
the ancient world on politics. On the contrary, it is the manner in which they
gained their livelihood which explains why in one case politics, in the other case
Catholicism, played the chief part.1
Uncertainty about the future of the contemporary states system, yet apparent cer-
tainty about the ‘‘decaying pillars of the Westphalian temple,’’2 has rekindled interest
among international relations (IR) scholars in the meanings of sovereignty. Such
renewed problematization of this core concept of IR has translated into greater his-
torical sensitivity to forms of geopolitical social organization that arose before mod-
ern statehood.3 Dissatisfaction with universalizing IR theories has made room for
arguing the historicity of international organization by inquiring into the nature of the
political order that preceded the European absolutist and capitalist states systems.
What was the nature of feudalism in the European Middle Ages? How did the speci-
�city of the feudal mode of social organization inform wider forms of medieval
geopolitical relations? What distinguishesthem from modern and early modern inter-
state relations? What are the implications for IR theory?
This article was presented at the 1997 International Studies Association Conference in Toronto, Canada.
Earlier versions were �rst discussed in the 1990 Group at the London School of Economics and Political
Science (LSE) and in LSE graduate seminars under the direction of Justin Rosenberg; in Robert Brenner’s
research seminar at the University of California, Los Angeles; and in Herfried Münkler’s research collo-
quium at Humboldt-Universität, Berlin. Special thanks are due to Robert Brenner, Hayo Krombach, Ellen
Meiksins Wood, and Justin Rosenberg, who commented extensively on earlier drafts. Further thanks are
due to Peter Gourevitch, David A. Lake, and Joni Harlan, as well as to Gopal Balakrishnan, Chris Boyle,
Simon Bromley, Fred Halliday, Christian Heine, Maryam Hodjatpanah, Hannes Lacher, Herfried Münkler,
Henning Teschke, and two anonymous reviewers.
1. Marx [1867] 1976, 176.
2. Zacher 1992.
3. See Ruggie 1986, 1993; Holzgrefe 1989; Krasner 1993; Rosenberg 1994; Spruyt 1994; and Thomson
1994, 1995.
4. Brenner 1977, 1985, 1986, 1987. For a powerful related argument in IR, see Rosenberg 1994.
5. See Krombach 1997; and Teschke and Heine 1996, 1997.
6. The term lord (nobility) refers generically to all members of the land-holding ruling class, secular
and ecclesiastical.
7. Brenner 1985, 1986.
IR in the Middle Ages 327
8. For the dialectical epistemological issues involved, see Teschke and Heine 1996, 1997.
9. Classically discussed in Gourevitch 1978; recently Thomson 1994, 17.
10. On the ‘‘disembedding’’ of the capitalist market from sociopolitical ‘‘normative’’ principles, see
Polanyi 1944. From a conservative angle, see Brunner’s critique of the modern ‘‘disjunctive mode of
thinking,’’ Brunner 1992, chap. 2; for the correct interpretation, see Wood 1995.
11. Feudal conditional property is distinguished from absolute private property in that it requires the perfor-
mance of speci�ed political services. See the section titled ‘‘The Structure-Agent Problem in Feudal Terms.’’
12. The degree to which legitimate or illegitimate political violence remains necessary for the reproduc-
tion of capitalism is a different question.
328 International Organization
On the basis of changing social property relations, I contest not only the explana-
tory relevance of ahistorical and systemically induced rational-actor assumptions of
neorealist provenance but also realism’s methodologicalindividualism,be it of critical-
Kantian lineage or of classical Machiavellian persuasion. I also seek to expose some
limits of constructivist intersubjectivity and the one-sided constructivist interpreta-
tion of the power of discourses. Furthermore, my elaboration of Robert Brenner’s
theory of social property relations mounts a direct critique of Weberian and current
Neo-Weberian historical sociology—which has made important inroads into IR13—
and of some of the more determinist, economistic, and structuralist versions of Marx-
ism. Finally, my outline of how medieval property and authority structures and domi-
nant forms of agency are dynamically related presents a substantive alternative to
Alexander Wendt’s formal adaptation of structuration theory.14
The article is divided into �ve major parts. I �rst outline the treatment of history in
the dominant paradigm of IR theory, neorealism, assess attempts within this tradition
to rehistoricize its explanatory purchase, and criticize constructivist accounts of the
Middle Ages on theoretical grounds. Against the background of Max Weber and Karl
Marx’s theories of feudalism, I then provide a theoretical foundation for the constitu-
tive nexus between the political and the economic in feudal society using an interpre-
tation of the medieval concept of conditional property to draw out its relevance for
medieval ‘‘international’’ society as a ‘‘culture of war.’’ In the third section I offer a
positive account of how the agency-and-structure problem can be addressed in the
framework of medieval society. In the fourth section I submit a dialectical phenom-
enology of medieval ‘‘international’’ institutions (state and domination, territory and
frontiers, war and peace) by systematically relating their political form to their social
content. In the �fth section I clarify diverging structuring principles of geopolitical
organization in the early, High, and late Middle Ages. In the conclusion I re�ect on the
theoretical relevance of social property relations for postfeudal internationalsystems.
Attempts to reintroduce a historical dimension into IR theory are, for the most part,
still deeply locked into the methodological parameters of neorealism and are corre-
spondingly carried out in its peculiar idiom. Before turning more systematically to
these historicizing retheorizations and their limits, I �rst set out the grounds on which
history became cleansed from neorealism.
ingly its distinct theoretical identity as conceived by Waltz. Two questions follow
from Ruggie’s inquiry. Why was feudal society characterized by conditional prop-
erty, and why and how—if we agree that his three-dimensional account of the trans-
formation is tentative—was conditional property historically replaced by capitalist
private property? By tracing these questions, Ruggie would be forced to develop a
theory of social action within the framework of an essentially structuralist IR theory.
This would imply either a return to a classical realist theory of political action or to a
wider theory of collective social action. Realism, however, is either con�ned to power-
maximizing political decision makers or to a Kantian faculty of political judgment
and intersubjective elite behavior, excluding a broader theory of social action. To
answer these questions, one would need to abandon neorealism and realism and turn
instead to a theoretical tradition in which property—not conceived of as an abstract
juridical nomer but as a contested social relation—was always at the heart of social
inquiry.
rich V. Kratochwil’s critique, for example, exposes particularly well Fischer’s meth-
odological sleight of hand. Yet their critique should be read with care, for it relies on
an overly pronounced constructivist reading of the self-perceptions of feudal actors.
For example, it does not suffice to denounce, through the intermediation of such
authorities as Norman Cantor and Susan Reynolds, Marc Bloch’s writings as ‘‘struc-
turalist’’ and crypto-Marxist, only to discard them in favor of the mentalité paradigm.
What is more, Hall and Kratochwil’s reply is itself riddled with questionable asser-
tions. In spite of their dismissal of the form of structuralism that is allegedly pursued
by Bloch, they have no qualms in supporting the work of Georges Duby, who is
approvingly cited for noting that ‘‘thirty or forty successive generations have imag-
ined social perfection in the form of trifunctionality. This mental representation has
withstood all the pressure of history. It is a structure.’’27 However, if what IR scholars
should really be interested in is ‘‘to explain variation,’’28 then constants such as the
mentality structures of thirty or forty successive generations will logically drop out
of any theory of social change. Even if it was only a metaphor, how credible is
Duby’s suggestion that ‘‘an image of the social order endured in France for a millen-
nium’’?29 Since the mentalité or the conventionality of intersubjective claims consti-
tutes for constructivists the main ‘‘variable’’ for historical development, are we to
infer that nothing ever changed in France for a thousand years? Hall and Kratochwil
are less bothered by structuralism per se than by the focus on the structures of exploi-
tation and domination in the feudal agrarian economy from which ideological struc-
tures are abstracted.
This points to a deeper theoretical failure in Hall’s constructivist account of moral
authority as a power resource in feudal Europe. As in Fischer’s study,30 Hall men-
tions the preceding crisis of the late Carolingian Empire during the Feudal Revolu-
tion that ushered in a new mode of exploitation based on serfdom and banal lord-
ships, but it is not theorized in its consequences for the profound revolution in monastic
and papal ideological orientation and moral lore.31 Theorization only sets in after the
real causes of this ecclesiastical rede�nition of meaning have been narratively exter-
nalized. What would have been required is precisely what Hall demands—namely, a
prior understanding of ‘‘a situationally speci�c or historically contingent structure of
coconstituted identities and interests’’—but fails to provide.32 It is difficult to see
how these identities and interests and their changes can be determined without a
experiences of seventeenth and eighteenth century England and France. Even though the institutional
parameters are then set for open discourses, their effect on politics, not to speak of international politics, is
not a foregone conclusion. Habermas explicitly denied the Middle Ages a public sphere in the sense of a
prepolitical locus of reasoned argumentation other than being a forum for noble ostentation. Habermas
[1965] 1989, 5–9.
27. Hall and Kratochwil 1993, 485.
28. Ibid., 489.
29. Duby 1980, 5. What Duby is really concerned with in his Three Orders is the establishment of a
new ‘‘mode of production’’ during the crisis of the Feudal Revolution around the year 1000 and the
concomitant ideological changes by the clergy in its wake. See Duby 1980, 153.
30. Fischer 1992, 440.
31. Hall 1997, 605–606.
32. Ibid., 594.
IR in the Middle Ages 333
systematic exposition of the con�icts over clerical sources of income derived from
lordships, endowments, and tithes. Constructivists, precisely because the social and
material reasons for changes in identities and interests remain outside their method-
ological purview, ‘‘lack the theoretical tools with which to understand the emer-
gence, dominance, and demise of a speci�c discourse.’’33 If Fischer is faulted for
drawing on a one-sided literature stressing interests and structures, it is not clear why
we should fare better with an equally one-sided literature stressing subjectivities
such as the religious motivations of the crusaders.34
A short excursion into the history of inter-noble relations suggests that Fischer’s
study marks a conjunctural episode in the ‘‘international relations’’ of medieval Eu-
rope—a power vacuum that constitutes simultaneously the transition from the early
to the High Middle Ages in the Frankish successor principalities.35 It is by no means
representative of the Middle Ages as a whole. The following explanation of the
competitive conduct of Burgundian castellans is grounded not in the mechanical to
and fro between con�ict units, but in the concrete reproductive needs of lordships in
times of heightened economic hardship.36 At the same time—contra Hall and Krato-
chwil—such a perspective allows us to see how the emergence of a speci�c ecclesi-
astical discourse is related to sharpened inter-noble altercations in the eleventh cen-
tury in the old Carolingian heartlands.37
A critical-theoretical perspective38 on the doctrine of the Three Orders39 would
interpret it as a reaction by the local clergy to an attack on its very bases of income
brought about by increasing lordly encroachments on ecclesiastical lands and trea-
sures.40 The dissemination of the lore of the trifunctional order presented the con-
scious policy of an economically threatened part of the ruling class that was not arms
bearing and therefore defenseless over and against marauding lords. If the motivation
was all too clear, its intention was to pacify lordly aggressiveness internally and to
de�ect it into external conquest. This occurred not only in the form of the Crusades
but also in the simultaneous outward movements of the Norman Conquest of En-
41. Bartlett 1993. Bartlett attributes the success of European knight-led aggressiveness primarily to
technological innovations in weaponry. Yet his multifaceted account lends itself to a different interpreta-
tion; see the critique in Wickham 1994; Duby 1977a,b; Delbrück [1923] 1982, 225–312; Elias [1939]
1994, 292–98; and Flori 1986.
42. The revolution thesis was �rst developed by Duby 1980, 147–66. It is now the subject of lively
discussions among medievalists. See Poly and Bournazel [1980] 1991; Bisson 1994; White 1996; Wickham
1997; and Reuter 1997.
43. Reuter 1985, 1990.
44. Hilton 1990, 160. Until the tenth century only the emperor and kings were banal lords in that they
exclusively wielded the power of command, taxation, and adjudication in their realms. During the period
of feudal anarchy, minor lords usurped these functions of kingship and, consequently, became banal lords
in their small territories. See the section titled ‘‘Feudal International Systems.’’
45. Rosenberg 1994, chap. 5. Waltz’s systems theory is, of course, directly predicated on a microeco-
nomic theory of rational choice under free-market conditions. Although classical political economy and
neorealism have roots in liberal traditions of thought in which rational choice is compromised by systemic
considerations, harmony qua balance operates on the built-in assumption that in processes of ‘‘dynamic
adjustment’’ entire nation-states might vanish as entire businesses do. Indeed, Waltz concludes that the
security optimum is achieved in a bipolar condition—a historical conjuncture that converges not unsurpris-
ingly with the duopolistic state of U.S.-Soviet relations in world politics at the time of Waltz’s publication.
46. Compare Hall and Kratochwil 1993, 486–87.
IR in the Middle Ages 335
lished themselves after the Investiture Contest as the primary political units within a
wider conception of empire? Finally, how, after the eleventh-century crisis, did feu-
dal states overcome their internal interlordly rivalries and begin to reconsolidate
themselves on more centralized principles? In other words, the anarchy between the
castellans turned into the hierarchy of the French kingdom, which, of course, found
itself simultaneously engulfed by the wider anarchy of the emerging feudal states
system. The barren assumption of anarchy is immaterial in explaining these momen-
tous variations in medieval inter-actor relations, and the mere pointer to self-seeking
human nature is equally unable to account for such restructuring of medieval power.
In line with general systems theory, neorealism has no intellectual tools to account
for the system’s emergence, reproduction, and death.
in ideational terms, but they fail to uncover the sociomaterial determinants of interest
and identify formation. Spruyt, in turn, offers an institutional description of the feu-
dal mode of political organization without tying it back to the generative structure of
medieval society and its war-prone geopolitical dynamic.
If we now assume that although the modern and medieval systems are anarchical
yet profoundly different in their forms of anarchy—in the very actors who were
quali�ed to participate in ‘‘foreign affairs’’ and in their geopolitical rationalities—we
cannot simply deduce such differences from the self-same condition of anarchy. Our
task is to synthesize the fragmented �ndings of IR scholars in a coherent theoretical
framework by understanding the constitutive nexus between the medieval form of
conditional property (structure) and the dominant form of lordly rationality (agency).
I have proposed that the key to understanding much of medieval inter-actor relations
resides in determinate property relations that underwrite these political relations. I
will now set the IR discussion into the ‘‘debate’’ between Max Weber and Karl Marx
on the nature of feudalism to more clearly illustrate the nexus between political
violence and property relations. I will then show how this nexus clari�es the levels-
of-analysis problem and the agent-structure relation for feudal society.
In this section I specify the basic unit comprising the political and the economic. I
then demonstrate how this unit governs speci�c forms of social action that pervade,
animate, and possibly change the structural set-up. In other words, I show how the
agent-structure problem can be thought of in feudal society.59 In the following two
sections I attempt to substantiate Heine’s and my dialectical claim that ‘‘although
every single human act is willed and intentional (freedom), human beings are always
already embedded in determinate social relations or historical institutions (necessity)
that constrain and limit the range of human action, provided the actor wants to sur-
vive and to be recognized by society.’’60
persons but stipulated through political power: domination.61 The ‘‘economic’’ was
inscribed into the ‘‘political.’’ Men were ascribed to a lord. The striking peculiarity of
medieval property, then, resides in the fact that property rights were political rights of
governance as much as economic rights of tenure, and they were inseparable. This
nonseparation is precisely captured by the Latin term potestas et utilitas. Mere prop-
erty rights to land were meaningless if they did not include authority over the people
who cultivated it, because peasants possessed their means of subsistence and were
therefore under no internal compulsion to rent from or work for the lord to survive.
This contrasts to capitalist property where ownership of land is ‘‘real’’ because it
constitutes a value, precisely because cultivators no longer possess their means of
subsistence and are correspondingly compelled to rent from or work for landlords.62
Yet, although lords wielded political power, they did not, as a rule, constitute
sovereign mini-states. Classically, they held their land in tenure as a �ef that carried,
next to speci�c rights of exploitation over the producing peasantry, military and
administrative duties to the land-granting overlord. ‘‘Land, in fact, was not ‘owned’
by anyone; it was ‘held’ by superiors in a ladder of ‘tenures’ leading to the king or
other supreme lord.’’63 The speci�c legal status of land has thus been variously de-
scribed by jurisprudence as conditional property or usufruct (dominium utile), whereas
the overlord retained nominally the overlordship (dominium directum). This meant
that the �efholder had no right to dispose freely of ‘‘his’’ land but could only enjoy its
exploitation for de�nite purposes.64 Property was conditional.
This brings us back to the question of how the pretension to lordship was asserted,
both over and against overlords and rival lords and a subjected peasantry. Otto Brun-
ner classically distinguished the character of lordship from great estate through an
interpretation of the medieval concept of Gewere (domain). It refers to ‘‘the actual
possession and use of a thing, with the presumption of a property right in it.’’65
Decisively, however, the lord exercised politically legitimate violence (the medieval
right of resistance) in the realization of these rights over and against noncomplying
peasants and rival lords. In contentious cases, this could be his own overlord. In the
last instance, his arms-bearing status asserted his political lordship. Gewere
presupposed the ‘‘lawful force’’—namely the protection and safeguard that a
lord exercised in defense of his domain, not simply as an owner of property, but
literally as the lord of his lands. . . . We see here a constitutional structure that
recognized the use of force by members of the legal community against each
other, with no state of the modern sort to claim a monopoly of legitimate force,
and with every member of the legal community having a measure of executive
power.66
It is crucial to recognize that ‘‘domestic’’ violent resistance was not criminalized but
inscribed in the feudal constitution. It was legitimate and lawful if the overlord failed
to comply with his obligations vis-à-vis his feoffee and vice versa. Such break-up of
the monopoly of violence had profound consequences for the nature of the medieval
state, its form of territoriality, the meaning of war as feud, and the entire structure of
political power and ‘‘international’’ organization. To conclude, we now start to see
why medieval property is central to understanding conceptuallyand historically those
institutions central to IR.67
67. I disagree, therefore, with Krasner, who maintains that the medieval world did not possess ‘‘a deep
generative grammar.’’ Krasner 1993, 257.
68. Production was largely for direct consumption and barter and not for exchange on the market.
Although long-distance trade in luxury goods existed throughout the period and took on renewed vigor in
the twelfth century, inter-urban trade did not alter the social relations of exploitation in the countryside.
Merrington 1976.
69. The following paragraphs are inspired by the work of Brenner 1985, 1986, 27–32, 1987, 173–78;
see also Duby 1974.
70. In IR the classic rationality assumption has been compromised by Keohane’s notion of ‘‘bounded
rationality.’’ Keohane 1984, 110–32. The broader epistemological crux is that rational-choice theory makes
IR in the Middle Ages 341
of course, the very institutions of surplus extraction were at stake. Depending on the
resolution of these con�icts, new forms of bounded rationality sprang into existence.
However, what all six feudal strategies implied, in one form or another, was invest-
ment in the means of violence. Robert Brenner subsumed such violent strategies
under the general concept ‘‘political accumulation.’’71
The success of lordly strategies of reproduction was suspended between the inter-
nal cohesion of the members of the nonproducing class and the collective resistance
of the producing class. As a rule, peasant strategies of reproduction stood in irrecon-
cilable contradiction to the interests of the lords. With the integration of peasant
rationality into the overall equation, an encompassing picture emerges of clashing
forms of agency in medieval society.
Living in subsistence communities, the peasantry—crucially!—was economically
independent, that is, nonmarket dependent. Peasants had no need to sell their labor
power as wage labor or to rent out land nor to invest productively in agriculture under
pressures of market competition and its price mechanism. Under these circum-
stances, since the peasantry was under no internal economic compulsion to render
dues, it developed a speci�c form of economic rationality that should not be dis-
missed as irrational, but corresponded precisely to feudal conditions of social action.
1. Being self-sufficient and given that food formed the main part of total con-
sumption (yet was in uncertain supply), peasants engaged in strategies to
minimize risk by diversifying agricultural products cultivated on their plots.
In marked contrast to capitalist rationality, nonspecialization in rural produce
ensued.
2. Nonmarket dependency translated into reducing labor-time, which meant
striking a balance between lordly demands and socioculturally established
needs of the peasant and his family. Again, nonpro�t-oriented economic
rationality constituted the essence of everyday life.
3. Risk minimization led to early marriages, a high rate of peasant reproduction,
and land division upon inheritance.
4. Against lordly demands, peasants organized in communities, developed forms
of collective class organization to resist lordly encroachments, or withdrew
their labor power through �ight.
propositions about efficient means but remains silent on the ends; they appear as given constants. If we
historicize rationality and set it within speci�c property relations, we can also make propositions about
preferences themselves and can call past behavior rational, which in a contemporary perspective would
pass as irrational; for example, noble conspicuous consumption only becomes meaningful when em-
bedded in de�nite social structures. Godelier 1972, 7–30.
71. Brenner 1985, 236–42.
342 International Organization
72. A whole literature takes this epiphenomenon as the point of departure to argue in various shades for
a military technodeterminism toward either the modern territorial state, capitalism, or ‘‘the rise of the
West.’’ See Tilly 1990; Parker 1988; and Downing 1992. Although the ‘‘military revolution’’ has been
situated in early modernity, analysts have recently argued that continuity in military innovations stretches
back to the High Middle Ages. Ayton and Price 1995.
73. Constructivists tend to base their structure-agency accounts on Giddens’ structuration theory. Gid-
dens 1984. In terms of epistemological systematicity, the Hegelian-Marxist dialectical idiom conceptual-
izes the problem of action-in-structure (or praxis-in-concretion) in a more coherent way. Teschke and
Heine 1996.
74. Teschke and Heine 1997, 459.
75. Ibid., 462.
76. Quaritsch 1970; Ehler 1961.
IR in the Middle Ages 343
What are the implications of individualized lordship for the form of medieval
states? Except during the tenth and eleventh centuries, not every lordship constituted
a ‘‘mini-state.’’ Lordships were generally linked through feudo-vassalic relations as
expressed in the classical feudal pyramid to an overlord. Such relation was estab-
lished through a ‘‘contract’’ between lord and vassal. Its decisive characteristic lies in
its interpersonal and reciprocal nature specifying proprietary and personal rights and
obligations between the two ‘‘contracting’’ parties. Thus medieval ‘‘states’’ rested on
a series of interpersonal bonds between the members of the land-holding class. They
presented ensembles of lordships.
Crucially, however, the �ef-holder was not a mere functionary or official of the
state, but a fully �edged political lord.77 He did not represent the ‘‘state’’ nor was his
status delegated or derived from it, but the ‘‘state’’ was the sum total of the lordly
class—the self-organization of the ruling nobility. German constitutionalhistorians termed
this unique phenomenon a Personenverbandsstaat (a state of associated persons) to clearly
demarcate it from the Weberian rationalized state.78 Due to this interpersonal setup of rela-
tions of domination,public power was territorially fragmented, decentralized, person-
ally dispersed, and only loosely held together through the bonds of vassalage.79
Such a con�guration of medieval power was no static affair. To the extent that
lordly localized appropriation required a policing group of armed retainers, lords
found themselves simultaneously in competition with their own overlords and other
rival lords. Based on this underlying contradiction, two dynamic processes of feudal
centralization and decentralization can be observed time and again in the history of
the European Middle Ages.80
First, strong unifying forces are discernible wherever a competent warlord set out
to lead his co-ruling nobles into successive cycles of campaigning and the subse-
quent redistribution of conquered land and the wider spoils of war (slaves, women,
hostages, treasure, tributes, armaments) among his contented warriors. In a sense,
there is a self-regenerating logic to these cycles of conquest and redistribution, for
they fostered loyalty to the supreme warlord and simultaneously provided the means
and manpower for further campaigning.The reputation and standing of Charles Mar-
tel, Henry Plantagenet, and Otto I, to name but a few, and the relative stability of their
respective polities were directly predicated on such dynamic mechanisms of political
accumulation. Dialectically, however, military success always contained the seeds of
fragmentation. Those nobles who had �ocked to a supreme warlord to generate a
tightly knit military unit and who came to receive large estates for their services now
turned into potential rivals of their erstwhile leader. As long as the latter could plau-
sibly prove his military prowess, strategic competence, and punitive capacity vis-
à-vis rebellious magnates, these nobles continued to peg their fortunes to their war-
77. Sovereignty was therefore ‘‘parcelized’’ (Anderson 1974, 15) and ‘‘divided’’ (Brenner 1985, 229),
and each lord was a ‘‘fragment of the state’’ (Wood 1995, 39).
78. See Mayer 1963, 290; and Mitteis [1940] 1975, 5.
79. Compare Hintze 1968, 24–25.
80. See Weber 1968, 1038–44; Elias 1994, 275–86; Le Patourel 1976, 279–318; Brenner 1985, 239;
and Haldon 1993, 213.
344 International Organization
lord. Otherwise, they used their newly acquired landed power base either to establish
their independence or to challenge him directly.
Second, in this case an inverse cycle of intraruling class altercations set in, inviting
external exploitation by foreign tribes of such internal weaknesses. Corroding central
state power lead to regionalization, which, in short, meant the end of ruling-class
solidarity. Customarily, these processes went hand in hand with the usurpation of
public offices; they are visible, for example, under Louis the Pious and his even
weaker successors. Internal redistribution of land and rights of jurisdiction became
the logical alternative to external conquest. In other words, the possibility of central
government always rested on a compromise—a fragile alliance for mutual gain—
between the members of the lordly class. The perennially brittle nature of the medi-
eval state, therefore, rests on this internal predicament: how to organize political
power in the force �eld between centrifugal tendencies of localized appropriation
and centripetal tendencies of political consolidation and noble self-organization over
and against the peasantry and for purposes of external defense or conquest.
Domination was patently not asserted on a day-to-day basis by the sharpness of the
lord’s sword. The subdiscipline of historical semantics has carefully distinguished
the peculiar form of domination from other notions of political power.81 Domination
refers to the actual practices of rule inseparable from the body of the incumbent. Its
meaning, therefore, includes all those social practices that kept dependents in a sub-
ordinate position and demonstrated a lord’s faculties of rule to his co-rulers.
Theocratic privileges, miraculous healing powers, and charismatic gestures of lead-
ership were part and parcel of domination. Rule was mediated by a peculiar sphere of
noble representation: conspicuous consumption, largesse, the maintenance of luxuri-
ous households, and the lavish display of symbols of power are not to be dissociated
from the business of domination. Medievalists have elaborated at length on the sig-
ni�cance of the imagery for the rites of medieval power.82 The circulation of gifts
was an essential part of inter-noble class consciousness and a clear indicator of social
might.83 Therefore, interpreting these aspects of representation pejoratively as irratio-
nal extravagance, subjective prodigality,or medieval mysticism is misleading. Rather,
the political economy of symbolic reproduction reveals how ostentation and conspicu-
ous consumption served as a clear pointer for both noble peers and dependent peas-
antry to the social power and extractive capacities of the lord.84 To this extent, there is
nothing mysterious about symbolic representation, even for ‘‘the structuralist hard-
ened by a more materialist historiography.’’85
sible to draw. What are the implications of such organization of political power for
the modes of con�ict resolution, for questions of war and peace in the Middle Ages?
War as feud. The answer to this question lies in an interpretation of the feud.94 It
receives primacy of attention since it mediated exemplarily the ‘‘internal economic’’
contradictions of the ruling class into ‘‘external political’’ con�icts by dint of inter-
noble competition. The focus on the feud does not imply, of course, that all medieval
wars were interlordly feuds. Only con�icts among feudal actors took the form of
feuds. What is central here is that public peace always stood on the shaky ground of
the noble right to armed resistance. Since the right to resort to arms was part and parcel of
conditional property, legitimate feuding was exclusively restricted to the noble class. Al-
though monarchs attempted time and again to outlaw feuding in letter, they rarely suc-
ceeded (England was the partial exception)in enforcing the peace of the land in practice.
Noble ‘‘self-help’’ was not a state of emergency, civil war, or the sudden reimposi-
tion of a precontractual Hobbesian state of nature into an otherwise paci�ed society.
Nor was it a Waltzian form of reactive power maximization to be inferred from
international anarchy. It was a generally acknowledged and permissive form of juris-
dictional redress seized by an aggrieved party.95 All secular nobles had the right to
settle their disputes by force of arms—both in cases of failed and, ironically, success-
ful arbitration. In this case, the execution of the sentence was the responsibility of the
righted party in the absence of an overarching executive.96
Can we then distinguish meaningfully between the status of the feud and the status
of war in the European Middle Ages? Brunner suggested that within Christian Eu-
rope contemporaries distinguished between feuds and war only by the magnitude of
the con�ict in question, not by the principle underlying both forms of violence.97 He
backed up this interpretation by pointing out that warfare (legal feuding), both be-
tween minor lords and between powerful monarchs, was conducted according to the
same formal proceedings. Notwithstanding the frequent transgression of these prereq-
uisites and limits, we are here faced with a mode of con�ict resolution that (1) was
exercised within states as well as between states; (2) was regarded as a form of
legitimate and jurisdictional redress; (3) was therefore not covered by some incipient
international law; and (4) can only be adequately interpreted when set against the
background of decentralized political power based on the necessity of localized ap-
propriation. To be sure, for super�cial observers, these modes of con�ict resolution
could constitute a self-help system in which might generates right, but only at the
price of abstracting from its social rationale and a concomitant coarse equation of
modern interstate wars with medieval feuds.98
94. See Brunner 1992; White 1986, 1996; and Geary 1986.
95. Brunner 1992, 24.
96. See Ibid., 28; and Bloch [1940] 1961, 360.
97. Brunner 1992, 33–35.
98. In the neorealist perspective, it does not matter whether the object of inquiry refers to urban gang
warfare or the classical age of the European Concert of Powers. In the dark night of neorealism, all cows
appear to be gray.
348 International Organization
The Many Peaces. As there was no ‘‘international’’ concept of war, there was no
‘‘international’’ concept of peace. Within states and between states, lords stood prin-
cipally in nonpaci�ed relations to each other. They were agents of war and peace.
Since the authorities who sponsored peace were ‘‘functionally differentiated,’’ those
efforts re�ected the hierarchy of peacemakers (the king’s peace, the Peace of God,
the Peace of the Land, the peace of towns, the peace of lords) and were geared toward
the paci�cation of inherently bellicose interlordly relations. The vocabulary of anar-
chy and hierarchy does not suffice to grasp such a unique state of affairs. The mecha-
nisms of peacemaking, in turn, were as variegated as the diversity of feudal public
actors. Let us exemplify this diversity of peacemaking under feudal property rela-
tions by looking at the activities of the bishops in the tenth century.
Efforts to establish peace and order during the Feudal Revolution were every-
where initiated and orchestrated by regional bishops. The episcopal peace move-
ments, evidently, were thus not motivated by abstract considerations of nonviolence
or moral theology, nor even of compassion for a hard-hit peasantry that bore the
brunt of lordly marauding; instead, they were a direct reaction to lordly encroach-
ments on Church land and treasure.99 In the absence of royal protection, the immuni-
ties granted to the Church were now without legal and military protection. In this
precarious situation the clergy, the only part of the nonproducing class that bore no
arms, developed a long-term secular interest in establishing modalities of peace to
maintain their socioeconomic basis. Alternatively, bishops began to arm themselves.
However, the most effective means in their hands were privileged access to the means
of spiritual reproduction. More drastically, the monopoly over the means of salvation
provided the preferred ecclesiastical lever for interference in worldly matters for the
pre-Gregorian Church: excommunication.100 To be sure, we should not be misled by
its spiritual connotations, for it was not simply the moral capital of the praying class,
but an effective means of exclusion from the legal community, usually with devastat-
ing social and material consequences. Deprivation of the Holy Communion was
analogous to the loss of citizenship today.101
What then did the pax dei and the treuga dei entail? The bishop-led peace move-
ments did not intend to nor were they in a position to outlaw feuding, since noble
demilitarization would have undermined the very raison d’être of the knightly mode
of life. Rather, they aimed to restrict and regulate the law of the �st by specifying
exemptions to warring, �rst in terms of persons and objects (Peace of God), later in
terms of time and space (Truce of God).102
In summary, the peace movements were a conscious strategy of appeasement on
the part of the unarmed clergy and an attempt to contain the feudal crisis of the tenth
to twelfth centuries by those most in�icted before newly consolidated monarchies set
themselves to work to restore peace by public means. Their example elucidates the
nonstate character of peacemaking in the Middle Ages.
99. See Flori 1992, 455–56, 1986; Brunner 1992, 15; and Duby 1980.
100. Poly and Bournazel [1980] 1991, 154.
101. See Berman 1983, 114; and Geary 1986, 1119–20.
102. Bisson 1977.
IR in the Middle Ages 349
103. See Waltz 1979, 88; Ruggie 1986, 141; Fischer 1992, 461 ff.; and Spruyt 1994, 13.
104. See Duby 1974, 174–77; and Comninel 1992. German terminology distinguishes Leibherrschaft,
Banngrundherrschaft, and Abgabengrundherrschaft. Rösener 1992, 10–13.
105. Duby 1974, 176.
106. Bloch [1941] 1966, 70.
107. Brenner 1996.
350 International Organization
their power of command and taxation. The demesne and therewith labor services lost
importance in relation to rents in kind and increasingly in cash (monetarization).
process, local lords began to usurp the kingly power of the ban. They ‘‘privatized’’
high justice, taxed their ‘‘subjects,’’ territorialized their �efs, patrimonialized their
lands through the introduction of hereditability, and subjected the remaining free
peasantry to serfdom.110 The merger of banal and domestic lordship during the Feu-
dal Revolution converted the estate into a fully independent seigneurie. This chrono-
logically and territorially uneven process culminated in the eleventh century but was
geographically con�ned to the Western Kingdom due to the persistent opportunities
of conquest of the eastern frontier111. What was at one time an internally consolidated
polity turned into a multiplicity of petty-con�ict units. Widespread feuding and the
militarization of the countryside unleashed ‘‘feudal anarchy.’’ The castellans and
knights rose to power. The French king became one small-scale actor among many.
The predominance of this power con�guration led medievalists to talk of the ‘‘sec-
ond feudal age’’ and ‘‘parcelization of sovereignty.’’112 If, for the sake of argument,
we consider this political constellation an international system, we have to call it an
anarchy among ‘‘functionally differentiated’’ actors—an anarchy based on changes
in the proprietary patterns of the land-holding class. Since, however, the fragmenta-
tion of political power cascaded down the ladder of territorial districts to the smallest
possible con�ict unit, the castellan or even the knight, I propose to call this pattern a
personalized anarchy. Every lord was his own con�ict unit.
Finally, a new separation of banal and domestic lordly power emerged during the
period of reconsolidating feudal states in the late twelfth century and after. Whereas
banal lordship was reappropriated by greater magnates and eventually monopolized
by a few kings, landlordship became the basis of reproduction for the nobles on the
land. ‘‘Bastard feudalism’’ transformed lordly military services into money payments
to the overlord. In France, lords were increasingly drawn into the service of greater
magnates. The reconstitution of higher royal courts, in turn, was a result of competi-
tive processes between feuding lords. By the thirteenth century, competition had
given rise to a reterritorialization of banal powers in the hands of a dozen still com-
peting principalities, among which the Capetians emerged eventually victorious in
France.113 Although vassalic relations among the bigger con�ict units (even the king
of England remained nominally vassal to the king of France until the �fteenth cen-
tury) still compromised an exclusive notion of territoriality, their signi�cance re-
ceded to the degree that feudal services were successively replaced through the tax–
office structure by more centralized states. This meant the emergence of feudal
nonexclusive territorial anarchy in the late Middle Ages. The nonexclusivity of this
form of territoriality must be stressed, since landlords retained substantial political
powers over their peasants, emergent towns, based on urban law, freed themselves
from seigneurial control, and the reformed papacy now asserted its authority claims
through transnational canon law.
Conclusion
tions its very assumption that there is a distinct international level in medieval Eu-
rope that can be meaningfully theorized in abstraction from the internal properties
and reproductive logic of feudal society. The state and the market, the domestic and
the international, are not yet differentiated into separate spheres. This opens up the
question of the genesis and constitution of the modern international system.
How should we understand the passage from medieval parcelized ‘‘sovereignty’’
to modern absolute sovereignty? The concept of sovereignty is historically con-
nected with absolutism and the Westphalian states system. Let us unravel its social
property regime. French absolutism was built on a combination of widespread peas-
ant property in land and ‘‘private’’ property in state offices held by the old nobility
and a new office-holding state class.114 Although serfs no longer pay politically en-
forced rents to their lords, absolutist appropriation continues to be a political process,
because taxes are politically enforced on free peasants by the state. Despite the pool-
ing of military power in the absolutist state, state and economy remain undifferenti-
ated. The relation between the producer (free peasant) and the nonproducer (state)
remains politically constituted. The personal element of domination persists, since
absolute power is invested not in the state, but in the person of the king. ‘‘L’ Etat,
c’est moi’’ connotes sovereignty as the personal property of the king.
As in the feudal case, this translates immediately into a speci�c geopolitical dy-
namic of the absolutist states system. International accumulation proceeds politically
through war and marriages between dynastic states. State-sponsored mercantilism
and not the capitalist policy of free trade marks the leading economic doctrine of the
age. Against conventional IR assumptions,115 absolutist sovereignty and therewith
the Westphalian states system and its territorial geopolitical logic are thoroughly
premodern institutions.116 Early modern international relations remain locked in the
zero-sum game of political accumulation.
On the basis of the nonmodernity of absolutist sovereignty, we must go a step
further. If the parcelization of ‘‘sovereignty’’ under feudalism expresses the politico-
military nexus between serfs and lords, and if absolutist sovereignty expresses the
politicomilitary nexus between free peasants and king, then modern sovereignty pre-
supposes depoliticizing this nexus. Only after historically accomplishing this depo-
liticization can sovereignty be pooled, in an abstract state, above economy and soci-
ety. This process is intimately connected to the transformation of politicallyconstituted
property into private property and the concomitant transformation of free peasant
proprietors into wage labor.117 Since the labor relation is henceforth based on a pri-
vate, ‘‘noncoercive’’ contract, accumulation turns into a ‘‘purely’’ economic process.
The economic then becomes disembedded from the political.118 A ‘‘purely’’ political
state, based on monopolizing the means of violence, and a ‘‘free’’ market, based on
commodifying all factors of production, spring into existence. Contrary to Ruggie’s
assertion, ‘‘modern’’ sovereignty expresses precisely the separation between private
property and public authority.119 However, if this argument holds, it follows that in
the leading European nation-states the ‘‘decaying pillars of the Westphalian temple’’
already lay in ruins in the nineteenth century, if not earlier.
If private property marks the constitutive principle of capitalist sovereignty, inter-
national anarchy—contrary to what constructivists argue—is more than ‘‘what states
make of it.’’120 The critical-theoretical claim that ‘‘sovereignty is a practical cat-
egory’’121 applies only to the state’s functional dimension, not to its constitutive
dimension.122 In other words, the generative structure of capitalist property relations
sets absolute limits on what a community of core�ective political leaders can practi-
cally do. The secret of the state lies outside its own sphere of in�uence. This then
points to the question of whether the present international system of sovereign states
is necessarily linked to the persistence of private property. What can be maintained is
that although anarchy endures, the primary dynamic of interaction between advanced
capitalist states is no longer military competition over territory as a source of income.
By identifying social property relations and their con�ictual contestations as con-
stitutive of all international systems and their distinct geopolitical dynamics, I ad-
vance a theory of IR based on dialectical meta-theoretical premises that combines a
transformative logic with a principle of generative structure. Thus, the argument goes
decisively beyond current assumptions in IR, be they of neorealist, realist, construc-
tivist, or ‘‘critical-theoretical’’ persuasion.
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